TRV
“The Necessity of Blood for the New Covenant”· Hebrews 9:15–22
Translation
King James Version
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
Complete Jewish Bible
In fact, according to the Torah, almost everything is purified with blood; indeed, without the shedding of blood there is no forgiveness of sins.
Berean Standard Bible
According to the law, in fact, nearly everything must be purified with blood, and without the shedding of blood there is no forgiveness.
American Standard Version
And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.
World English Bible Messianic
According to the Torah, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission.
Geneva Bible (1599)
And almost all things are by the Law purged with blood, and without sheading of blood is no remission.
Young's Literal Translation
and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 9:15–22. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentHebrews 9:15–22
15¶ And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
16For where a testament is, there must also of necessity be the death of the testator.
17For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
18Whereupon neither the first testament was dedicated without blood.
19For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
20Saying, This is the blood of the testament which God hath enjoined unto you.
21Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
22And almost all things are by the law purged with blood; and without shedding of blood is no remission.
I. II. Main points1. 2. Sub-points
In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.
I.The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ.
It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (Heb 9:15); and he is so for several ends and purposes here mentioned.
1.To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed.
2.To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.
II.To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death.
This he proves by two arguments: - 1. From the general nature of every will or testamentary disposition, Heb 9:16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, Heb 9:18, Heb 9:19, etc. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, Heb 9:19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.
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Historical interpretation
Nine Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission." Why the "almost"? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, "This is the blood of the New Testament, which is shed for you, for the remission of sins."
Where then is "the book"? He purified their minds. They themselves then were the books of the New Testament. But where are "the vessels of the ministry"? They are themselves. And where is "the tabernacle"? Again, they are; for "I will dwell in them," He says, "and walk in them."
But they were not sprinkled with "scarlet wool," nor yet "with hyssop." Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; "This is the blood of the New Testament, for the remission of sins." This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty.
Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.
Since the divine nature is immortal, through the blood of the victims he realized the type of death and confirmed the covenant. Since God the Word became man and took a mortal body, there was no longer need of brute beasts as offerings; instead, he confirmed the new covenant with his own blood, the type corresponding to the shadow and the reality to the body. The water was a type of baptism, the blood of brute beasts the saving blood, the heat of the hyssop the grace of the divine Spirit, the scarlet wool the new garment, the piece of cedar (being a wood that does not rot) the impassible divinity, the ashes of a heifer the suffering of humanity.
Vice is a sickness of the soul, and delusion is a loss of truth. Most men who are sick with the disease of vice and delusion proclaim health and are lauded by men. Unless the soul is cured from vice and is found in her natural state of health (with which she was created) so that she can be reborn by health of spirit, it is impossible for a man to desire the supernatural things of the Spirit. For so long as the soul is sick with passions, her senses have no perception of what is spiritual, and she does not even know how to desire it, saving only from the hearing of the ears and from writings.… Those who desire perfection must keep all the commandments, since the working of the commandments heals the powers of the soul. The practice of the commandments is not accomplished simply and by chance, for it is written that, “There is no remission without the shedding of blood.” Our nature first received renewal through the incarnation of Christ, and it participated in His passion and death, and then, after the renewal of the shedding of blood, our nature was renewed and sanctified and became able to receive his new and perfect commandments. For if the new commandments had been given to men before the shedding of the Lord’s blood, before our nature was renewed and sanctified, then it is perhaps possible that even the new commandments, like those of old, would have merely cut off vice from the soul but would have been unable completely to pluck out the very root of vice from her. But now it is not so; now there is a secret labour that accompanies the new, spiritual commandments. When the soul keeps these through the circumspection of the fear of God, they renew her, sanctify her and secretly heal all her members. For it is obvious which passion is quietly cured in the soul by each commandment. The operation of the commandments is perceived only by the healer and the healed, after the likeness of the woman who had an issue of blood.
“For when every commandment had been spoken.” For after he spoke the commandment, then Moses sprinkled the blood.
"according to the law." As He says, God legislated, according to the law of God. Or of every command according to the law, these, of the legislated one.
"taken the blood of calves." This blood was a type of the blood of God and our Savior, who cleansed us from all stain.
"with water." Water was the figure of baptism.
"and scarlet wool and hyssop." Wool and hyssop were used for their preservation. Indeed, hyssop, being dense and tender, retained and sprinkled blood, and wool likewise. Scarlet, however, was wool so that by its very color it would bear the type of the blood of Christ.
"the book itself." The book was a type of the faithful, those who have the law of God within themselves.
Saying, “This is the blood of the covenant.” But Christ: This is the blood of the new covenant (Matt. 26:28), for the forgiveness of sins; but there, neither new nor forgiveness of sins. Do you see then how he called the blood a covenant? For where a covenant is spoken of, death must be understood.
"the tabernacle and." And the tabernacle was a type of the faithful, because of, "I will dwell in them and walk among them." (Lev. 26:12; 2 Cor. 6:16)
"And almost all things." Almost, for this he said, because it was not being purified clearly and sincerely at that time. For then the purifications were physical, being types of those that now purify souls and bodies.
"and without shedding of blood is no remission." For even then, such purifications were thought to provide remission, but they did not actually provide it.
“Therefore it was necessary that the patterns of things in the heavens.” The heavenly things in the new covenant are said to be, since the initiation in it is heavenly, and the faithful are citizens of heaven, even if they are still living on earth. For the examples of the old covenant are types of the new covenant.
"should be purified with these." These have been mentioned, with the blood of calves and goats, and with the ashes of a heifer, and with the other things so lowly.
"but the heavenly things." Which are in the New Testament.
"with better sacrifices." Therefore, since it was necessary according to their values to have better sacrifices, the Son of God Himself was offered, so that the death of the Lord not only benefited and enacted the confirmation of the covenantbut also to affect the true purification of the soul. And in the preceding and following, it demonstrates that the death of the Lord worked salvation for humankind, because some weaker ones were offended because of the cross.
447. - Having explained things done in the Old Testament and disclosed their mystical explanation, the Apostle now uses these facts to prove his thesis, namely that the New Testament is preferred to the Old, because it can do what the Old could not. In regard to this he does two things: first, he states the intended conclusion; secondly, he proves something he had presupposed. The first is divided into two parts: in the first he concludes from the foregoing that Christ is a mediator; secondly, that the Old Testament could not do this (v. 15b).
448. - He says: Therefore, i.e., because Christ entered into the holies, having obtained eternal redemption, i.e., leads us to eternal things, which the Old could not do; it was fitting that this testament be distinct from that, as the new from the old: ‘I will make a new covenant with the house of Israel and with the house of Judah’ (Jer. 31:31); ‘Behold, I make all things new’ (Rev. 21:5). Therefore, he is the mediator of a new covenant between God and man: ‘The mediator of God and men, the man Jesus Christ’ (1 Tim. 2:5). But in every testament there is something promised and something by which that testament is confirmed. But in the New Testament heavenly and spiritual things are promised. Furthermore, that promise was confirmed by the death of Christ. And so, Christ is the mediator of the New Testament, so that those who are called may receive the promised eternal inheritance. He says, called, because this reward is not for our works but from God’s call: ‘Whom he predestinated, them he also called’ (Rom. 8:30); ‘We testified to everyone of you that you could walk worthy of God who has called you unto his kingdom and glory’ (1 Th. 2:12); hence, he says, of the eternal inheritance, i.e., of eternal glory, which is our inheritance: ‘He has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible and undefiled, and that cannot fade, reserved in heaven for you’ (1 Pt 1:3); Behold the inheritance of the Lord’ (Ps. 126:3); ‘The Lord is the portion of my inheritance’ (Ps. 15:5). But we have that inheritance through the death of Christ; hence, he says, since a death has occurred: ‘Unto this you are called, that you may inherit a blessing’ (1 Pt 3:9). The effect of this death is redemption from the transgressions under the first covenant: ‘You were not redeemed with corruptible things as gold or silver, but with the precious blood of an unspotted lamb’ (1 Pt 1:18).
449. - But could that redemption from sins have been accomplished in the Old Testament? He answers, No; because those prevarications were under the first covenant. As if to say: because they could not be removed by the power of the sacraments of the former covenant: ‘Because we have charged both Jews and Greeks that they are all under sin’ (Rom. 3:19). But is it not a fact that David and many other saints obtained remission of their sins? I answer that so far as entering heaven is concerned, they did not, because the door to life was opened by the death of Christ: for no one entered before Christ’s death: ‘You also by the blood of your testament have sent forth your prisoners out of the pit, wherein is not water’ (Zech 9:11). But so far as the stain of sin was concerned, they obtained it, not in virtue of the sacraments of the Old Law, but by faith in Christ. Thus, therefore, the New Testament is more excellent than the Old, because it has been confirmed by the death of Christ, by which sins are remitted, and because He shows forth the promise.
450. - Then (v. 16) he proves what he had supposed, namely, that the New Testament was confirmed by the death of Christ: first, he proves this on the authority of human law; secondly, on the authority of divine law (v. 18).
451. - He says, therefore: It has been stated that the New Testament was confirmed by the intervening death of Christ, because in order that a will [testament] be in force, the death of the testator must be established. Therefore, the New Testament would have no strength, unless the death of Christ had come in: ‘It is expedient for you that one man should die for the people’ (Jn. 11:50). But the death of the testator is necessary for two reasons: first, that the testament might be valid, because, since it expresses the last will, it can always be changed before death; hence, he says, a testament takes effect only at death, i.e., after death. That is the way the New Testament has been confirmed by the death of Christ: ‘this is my blood of the new Testament,’ namely, its confirmer and dedicator (Mt. 26:28). Secondly, the death of the testator is necessary, in order that the testament be in force and be efficacious; hence, he says, otherwise it is yet not in force, because no one can seek anything, nor an heir his inheritance by reason of the testament, till after the death of the testator. Therefore, Christ willed to interpose his death for our sake.
452. - Then (v. 18) he proves the same thing on the authority of divine law, by something in the Old Testament: In regard to this he does two things: first, he shows the agreement between the two testaments; secondly, their difference (v. 23). In regard to the first he does two things: first, he made the statement; secondly, he proves (v. 19).
453. - He says, therefore: It has been stated that in order for a testament to have force, the death of the testator must of necessity come in. This should not seem strange, because neither was the first testament ratified, i.e., confirmed, without blood. But that blood prefigured the blood of Christ: ‘All these things happened to them in figure’ (1 Cor. 10:11).
454. - Then (v. 19) he proves his statement, namely, that that testament was not confirmed without blood. He proves this in regard to three things in which blood was used: first, in the setting forth of the Law; secondly, in the consecration of the tabernacle (v. 21); thirdly, in the expiation of the vessels (v. 22).
455. - In regard to the first it should be noted that the Apostle alludes here to history, which is recorded in Exodus (chap. 24) that after Moses had read God’s commandments to the people and they had answered: ‘All things that the Lord has spoken we will do, we will be obedient’ (Ex. 24:7), he took the blood which he had ordered them to save of the twelve calves, and sprinkled the book of the Law and the people, as though in confirmation of the covenant. Hence, he says, For when every commandment of the law had been declared by Moses to all the people: for it was necessary that they be read, for that reading was the promulgation of the Law: He took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
456. - Two objections arise here: one, because Exodus (chap. 24) makes no mention of a goat, but only of twelve calves; secondly, because no mention is made there of water and scarlet and hyssop. There are two answers to these two objections: one is that the Apostle had been brought up in the Law; hence, he knew what the usages were in cleansing according to the Law, namely, that the sprinkling involved the blood of goats and calves, and water mixed with hyssop, and scarlet wool as the sprinkler. Therefore, even though all are not mentioned in Exodus, the Apostle was familiar with the custom of the legal rites. Or it can be said that that was the first consecration and that it virtually contained the other sanctifications to come, among which the most important was the one which took place on the day of atonement, as described in Exodus (chap. 16) and the other about the red cow in Numbers (chap. 19). In the first of these the blood of a goat and of a calf was used; but in the second, water and purple wool and hyssop. Therefore, because that first one contained those two, the Apostle related all to it.
457. - He says, therefore: He took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying: This is the blood of the covenant which God commanded you, i.e., God confirmed the testament: ‘Moses commanded a law in the precepts of justice’ (Sir. 24:33). For that blood was a figure of Christ’s blood, By Whom the New Testament was confirmed; therefore, Christ used the words in Matthew (26:28): This is the blood of a goat because of its likeness to sinful flesh, and of a calf because of courage. But it is mixed with water, because baptism derives its efficacy from the blood of Christ. It is sprinkled with hyssop, which cleanses the breast, by which faith is signified: ‘By faith purifying their hearts’ (Ac. 15:9); and with purple wool, which is red to signify charity: ‘My beloved is white and ruddy’ (S of S 5:10), because the people are cleansed by faith and the love of Christ. The book of the Law is sprinkled, because the passion of Christ fulfilled the Law: ‘It is consummated’ (Jn. 19:30); ‘I have not come to destroy the law, but to fulfill it’ (Mt. 5:17).
458. - Then when he says, the tabernacle also and all the vessels used in worship, in the same way he sprinkled with blood, he describes the consecration of the tabernacle. But because the tabernacle had not yet been constructed, the command to consecrate the tabernacle was not given until Exodus (chap. 25). I answer that, although the people were not sprinkled with the same blood as the tabernacle, nevertheless, the tabernacle was sprinkled with blood. Hence, it can be taken to mean that he used blood, even when he sanctified the tabernacle.
459. - But it says in Exodus (chap. 7) and Leviticus (chap. 8) that he anointed the tabernacle with oil. I answer that he is not speaking of the consecration, in which the tabernacle and its vessels were first consecrated, but of the one which occurred on the day of atonement. Or it might be better to say that even in the first one he used blood, because it says there that he anointed it with oil and later sprinkled it with blood. And these two things are necessary for sanctification, namely, the power of Christ’s blood and the oil of mercy, by which the tabernacle, i.e., the Church, and the vessels, i.e., the saints, are sanctified.
460. - Then (v. 22) he continues with other cleansings in the Law. But cleansings were of two kinds: one from bodily stain, as leprosy, the other from spiritual, namely sin. The first could pertain to inanimate things, as the leprosy of houses: and the cleansing from that uncleanness was done with the blood of an immolated animal, or with the water of expiation, which was mixed with blood of a red calf. Hence, he says, almost all things, and not absolutely all. Or, almost all, so that all modifies are cleansed, i.e., ‘are almost cleansed,’ because they were not completely cleansed: for this was done only by a sacrament of the New Law. Or, it can modify all things, because not all things were cleansed with blood, for it says in Numbers (chap. 31) whatever can endure fire is purged by fire, whatever cannot, is purged by the water of expiation. But for the cleansing from the stain of sin the shedding of blood is necessary, because it was required for the sacrifice; hence he says, without shedding of blood there is not forgiveness of sins. This showed that the forgiveness of sin was to be accomplished by the blood of Christ. Hence, in the Old Law, sins were forgiven not by virtue of a sacrament, but by virtue of faith in Christ. Hence, it is frequently stated there: ‘The priest shall pray for him and for his sin, and it shall be forgiven him’ (Lev. 5:10).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Hebrews 9:22 articulates a foundational principle of divine justice and atonement, declaring that under the Mosaic Law, nearly all things were purified through blood, and crucially, without the shedding of blood, there is no forgiveness of sins. This verse encapsulates the Old Covenant's sacrificial system, highlighting the gravity of sin and the indispensable role of life (represented by blood) in making propitiation, thereby setting the stage for the superior and definitive sacrifice of Jesus Christ.
Context
Literary Context
This verse is situated within a larger argument in Hebrews (chapters 7-10) that meticulously compares and contrasts the Old Covenant (Mosaic Law, priesthood, sacrifices, tabernacle) with the New Covenant established by Jesus Christ. Specifically, Hebrews 9 focuses on the sanctuary and the sacrificial rituals, explaining their symbolic nature and inherent limitations. The author has just described the layout of the earthly tabernacle and its furnishings (Hebrews 9:1-5), followed by the priests' restricted access and the annual Day of Atonement ritual performed by the high priest (Hebrews 9:6-7). The immediate verses leading up to 9:22 emphasize that the Old Covenant system, with its external rituals and animal sacrifices, could not perfect the conscience of the worshiper (Hebrews 9:9) and served merely as a shadow pointing to a future reality (Hebrews 9:10-11). Verse 9:22 serves as a pivotal statement, summarizing the core principle of purification under the Old Covenant before the author introduces Christ's superior blood as the means of true and eternal redemption.
Historical & Cultural Context
The audience of the book of Hebrews was primarily Jewish Christians, likely facing persecution and temptation to revert to Judaism. They were deeply familiar with the Levitical sacrificial system, which had been central to their religious life for centuries. The concept of blood as sacred and essential for atonement was ingrained in their understanding, stemming from passages like Leviticus 17:11, which states, "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Animal sacrifices were not merely symbolic acts but were understood as divinely ordained means for dealing with sin and ritual impurity, allowing a holy God to dwell among an unholy people. The annual Day of Atonement (Yom Kippur), where the high priest entered the Most Holy Place with the blood of a bull and a goat to atone for the sins of the nation, was the pinnacle of this system, demonstrating the absolute necessity of blood for reconciliation with God. This historical and cultural backdrop is crucial for understanding the author's argument: if blood was so essential in the old system, then the New Covenant's provision for sin must also involve blood, but of a far superior kind.
Key Themes
Hebrews 9:22 contributes significantly to several overarching themes in the book of Hebrews. Firstly, it underscores the Necessity of Atonement for Sin, establishing the divine principle that sin carries a death penalty and requires a life given in exchange. This theme is foundational to the entire biblical narrative of redemption. Secondly, it highlights the Inadequacy of the Old Covenant Sacrifices, demonstrating that while they purged ceremonially, they could not provide ultimate remission, thus necessitating a "better sacrifice" (Hebrews 9:23). This leads directly to the third major theme: the Superiority of Christ's Sacrifice. The verse sets up the contrast between the repeated, imperfect sacrifices of animals and the "one sacrifice for sins forever" made by Christ (Hebrews 10:12), whose blood truly cleanses and grants eternal remission. Finally, the verse speaks to the theme of Purification and Access to God, showing that through the shedding of blood, defilement is removed, and the way to a holy God is opened.
Exposition and Analysis
Key Word Analysis
Meaning "to cleanse (literally or figuratively):--(make) clean(-se), purge, purify." In this context, "purged" refers to the ceremonial cleansing and purification achieved through the blood rituals under the Mosaic Law. It signifies the removal of ritual defilement and the making of something or someone acceptable for divine presence or service, though it did not fully cleanse the conscience from the guilt of sin.
Meaning "an effusion of blood." This term specifically denotes the pouring out or spilling of blood, emphasizing the act of a life being given up. It is not merely the presence of blood but its violent separation from the body, signifying death, that is essential for atonement. This concept is deeply rooted in the Old Testament understanding that "the life of the flesh is in the blood" (Leviticus 17:11).
Meaning "freedom; (figuratively) pardon:--deliverance, forgiveness, liberty, remission." This word signifies a "sending away," "release," or "forgiveness." In the context of sin, it means the complete pardon, the cancellation of a debt, or the release from the penalty and guilt of sin. The verse asserts that this profound release is impossible without the shedding of blood.
Verse Breakdown
"And almost all things are by the law purged with blood"
This clause highlights the pervasive role of blood in the Old Covenant system of purification. The term "almost all things" (G4975 schedón G3956 pâs) acknowledges that while blood was the primary means, there were a few exceptions where purification could occur without blood (e.g., through water, fire, or payment, as seen in Numbers 31:23 or certain sin offerings for the very poor in Leviticus 5:11-13). However, these exceptions were rare and often related to minor defilements or specific circumstances, not the general principle of atonement for sin. The phrase "by the law" (G2596 katá G3551 nómos) emphasizes that this was a divinely mandated requirement within the Mosaic Covenant. "Purged with blood" (G2511 katharízō G1722 en G129 haîma) refers to the ceremonial cleansing of people, objects, and even the tabernacle itself through the application of sacrificial blood.
"and without shedding of blood is no remission"
This is the emphatic, universal principle. The conjunction "and" (G2532 kaí) links this absolute statement to the preceding observation, presenting it as the necessary theological conclusion. "Without shedding of blood" (G5565 chōrís G130 haimatekchysía) underscores the indispensable nature of a life being given. The negative "no" (G3756 ou) combined with "is" (G1096 gínomai) powerfully asserts that "remission" (G859 áphesis)—true forgiveness, pardon, and release from sin's penalty—simply does not come into being apart from this requirement. This clause moves beyond mere ceremonial purging to the deeper spiritual reality of forgiveness, setting the stage for the New Covenant's provision.
Literary Devices
The author employs several literary devices to convey the profound truth of Hebrews 9:22. Metonymy is evident in the use of "blood" to represent the entire sacrificial act and the life given in atonement. The "shedding of blood" stands for the violent death of the sacrificial victim, which is the actual means of propitiation. The phrase "almost all things" can be seen as a form of Hyperbole or Generalization, emphasizing the overwhelming prevalence of blood in purification rituals, even while acknowledging minor exceptions, to underscore the general rule. The verse also functions as an Aphorism or Axiom, presenting a concise, universally applicable truth ("without shedding of blood is no remission") that serves as a foundational theological principle. This aphoristic quality lends weight and authority to the statement, making it memorable and impactful for the reader.
Theological and Thematic Connections
Hebrews 9:22 is a cornerstone verse for understanding the biblical doctrine of atonement. It establishes the divine necessity of a life given (symbolized by blood) for the forgiveness of sins, a principle deeply rooted in the Old Testament sacrificial system. This principle underscores God's holiness and the gravity of sin, which demands a costly remedy. The temporary and repeated nature of Old Covenant sacrifices, while divinely ordained, pointed to their inherent limitations in fully dealing with sin. They served as a shadow, foreshadowing the ultimate, perfect, and once-for-all sacrifice that would truly accomplish what animal blood could not: the complete and eternal remission of sins. This verse thus forms a crucial bridge, explaining the foundational principle that necessitated the coming of Christ and His unique sacrifice.
Reflection and Application
Hebrews 9:22 profoundly impacts our understanding of sin, sacrifice, and salvation. It forces us to confront the seriousness of sin, recognizing that it is not a trivial matter but carries a death penalty that demands a life for a life. This verse shatters any notion of cheap grace or self-atonement, emphasizing that true forgiveness is divinely costly. For the believer, it deepens our appreciation for the immense value of Christ's sacrifice, reminding us that our salvation is not based on our works or rituals, but entirely on the perfect, once-for-all shedding of His blood. This truth should lead to profound humility, gratitude, and a renewed commitment to living a life worthy of such an immeasurable gift. It assures us that because Christ's blood was shed, our sins are truly remitted, and we have bold access to God.
Questions for Reflection
FAQ
Why does the verse say "almost all things" instead of "all things" are purged with blood?
The phrase "almost all things" (Greek: schedón pâs) acknowledges that while blood was the predominant and most significant means of purification and atonement under the Mosaic Law, there were a few rare exceptions where purification could occur without blood. For instance, certain minor defilements or offerings for the very poor might involve water, fire, or flour offerings (e.g., Leviticus 5:11-13 for a sin offering, or Numbers 31:23 for purification of objects). However, these were specific cases, and the overarching, fundamental principle for the remission of sin and major defilement unequivocally required the shedding of blood. The author uses "almost" to be precise, but the emphasis remains on the absolute necessity of blood for true remission.
Christ-Centered Fulfillment
Hebrews 9:22 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Covenant sacrifices, with their repeated shedding of animal blood, were merely a shadow, a temporary provision that pointed forward to the true and eternal sacrifice. The principle "without shedding of blood is no remission" is not abrogated but perfectly satisfied by Christ. His blood, unlike that of bulls and goats, is "precious blood, as of a lamb without blemish and without spot" (1 Peter 1:19). When Jesus, "through the eternal Spirit offered himself without spot to God," His blood truly purges our conscience from dead works to serve the living God (Hebrews 9:14). His one, definitive act on the cross provided the "once-for-all" shedding of blood (Hebrews 10:10) that achieved eternal redemption (Hebrews 9:12). Therefore, the remission of sins that was imperfectly and temporarily granted under the law is now fully and permanently secured for all who believe in the atoning power of Jesus' shed blood, enabling us to draw near to God with confidence (Hebrews 10:19-22).